Perhaps the “egg laid on the Sabbath” would have excited less comment, if the fact were kept in mind that a decision in a specific case can hardly fail to be particular. Footnote 355: C. I. L. ix. 1. 26. Footnote 356: Laius outraged Chrysippus, son of Pelops, who had been left in his care. The Euripidean lost play on Oedipus seems to have adopted that version. Pisander, Schol. Eur. Phoen. 1760: πρῶτος δὲ Λάιος τὸν ἀθέμιτον ἔρωτα τοῦτον ἔσχεν. Footnote 357: Cf. Philo, De Spec. Leg. 7. Footnote 358: Tosefta Ab. Zar. ii. 6. Footnote 359: Ziebarth, Kulturbilder aus griechischen Städten, p. 73. Footnote 360: In very much earlier times Jews left dedications in the temple of Pan Euhodus. Ditt. Inscr. Or. 74: Θεύδοτος Δωρίωνος Ἰουδαῖος σωθεὶς ἐκ πελάγου. Cf. 73, Πτολεμαῖος Διονυσίου Ἰουδαῖος. Footnote 361: This became a standing formula and in inscriptions is regularly abbreviated N. K. C. (Valerius Probus, 4), _i.e. non kalumniae causa_. The use of _k_ for _c_ testifies to the antiquity of the formula. Footnote 362: Suet. Domit. 12. Footnote 363: Dio Cassius (Xiph.), lxvii. 14. Footnote 364: Passed in 81 B.C.E. This law punished offenses as diverse as murder, arson, poisoning, perjury, abortion, and abuse of magisterial power. In every case it was the effect of the act that was considered. Footnote 365: Reinach, Textes, p. 197, n. 1. Footnote 366: The _polemos shel kitos_ of Mishnah Sota ix. 14 and the Seder Olam. Quietus was a Moorish chieftain of great military ability. He seems to have hoped for the succession to the throne. After the end of the revolt he was transferred to his native province, Mauretania, by Hadrian, and was ultimately executed for treason. Footnote 367: Meg. Taan., Adar 12; Grätz, Gesch. der Juden, 3rd iv. 445 seq. Footnote 368: In the case of non-Jews, the Messianic hope was simply the dread of an impending cataclysm. As far as this dread was connected with the failure of the Julian line, it proved groundless. But the Jewish Apocrypha and Pseudepigrapha of this time are full of prophecies of the end of the world. It was the general belief that the world was very old, and that a fixed cycle, then rapidly coming to its end, determined the limits it would reach. Footnote 369: Jerus. Taan. iv. 7, p. 68 d. Ekah Rab. ii. 1. Footnote 370: Dio Cassius (Xiph.), lxix. 12; Reinach, Textes, p. 198. Footnote 371: Dig. 50, 15, 1, 6. Footnote 372: Euseb. Hist. Eccl. IV. vi. 4. Footnote 373: Gen. Rab. lxiii. (xxv. 23) makes Hadrian the typical heathen king, as Solomon is the typical Jewish king. His name is followed, as is that of Trajan, by a drastic curse. But there are traditions of a kindlier feeling toward him. Sibyl. v. 248. In the Meg. Taan. the 29th of Adar. Footnote 374: